Traveling hazards and restrictions:
A. Danger during travel:[1] [Talmud]
All travel involves some level of danger. Accordingly, it is customary to receive a blessing from the leaders of the city prior to travel, as explained in F.
B. Causes weakness and loss of energy:[2] [Talmud/Achronim]
Travel weakens a person’s energy.
C. When to travel:[3] [Talmud/Tzavah Rebbe Yehuda Hachassid/Shulchan Aruch Harav/Achronim]
Auspicious and non-auspicious days of the month to travel:[4] The following days of the month are auspicious for traveling: 2, 4, 9, 11, 15, 16, 19, 21, 27, 29. The following days of the month are not auspicious for traveling: 1, 3, 25. [Practically, however, the custom is to no longer be particular in this matter, and Shomer Pesaim Hashem.[5]]
The weekday:[6] One should only travel on Tuesdays and arrive home on Tuesday, which is a day that G-d referred to as “Ki Tov.”
Daytime versus Nighttime:[7] One should only travel by the time of Ki Tov [which is daytime].[8] This means that one should only begin traveling in the morning after sunrise and finish his traveling for the day by sunset. However, one should avoid traveling during nighttime.[9] However, if he is already near his city of residence then he may continue traveling even at night if he is not alone.[10] [Practically, in today’s times the custom is to permit traveling at night.[11]]
Traveling Erev Shabbos and Erev Yom Tov:[12] Some warn against traveling on Erev Shabbos and Erev Yom Tov due to fear of demons and evil spirits.
Traveling after Yom Tov:[13] Some warn against traveling immediately after a holiday due to fear of demons and evil spirits.
Traveling on Saturday night:[14] Some warn against traveling on Saturday night.
D. Traveling the day after experiencing night terrors:[15] [Achronim]
Some write that if a person experience fear during the previous night’s sleep, then he should abstain from traveling the next day.
E. Took a mistaken route:[16] [Achronim]
Some write that if during one’s travels to a certain destination one took a wrong route, then he should no longer continue his travels being that it will no longer be successful.
F. Receiving permission and blessing prior to traveling:[17] [Talmud/Shulchan Aruch Harav/Achronim]
Prior to travel it is proper to receive permission for the travel from the leaders of the city, even if they are not his personal Rabbi’s, in order so they bless him prior to his travels.
G. Eating while traveling:[18] [Talmud/Shulchan Aruch Harav/Achronim]
One should not eat too much while traveling as doing so can cause stomach pain. [This, however, applies mainly to one who is traveling by foot, however, one who is traveling by ship may eat normally.[19]]
H. Learning Torah while traveling:[20] [Talmud/Shulchan Aruch Harav/Achronim]
One should study Torah while traveling although should not learn Halacha in too much depth while traveling in order not to take a wrong turn and so he can focus on the road. [This, however, applies only to one who is traveling by foot, or to one who is driving, however, one who is traveling as a passenger in a wagon or car may study Torah in depth.]
I. Escorting a traveler:[21] [Talmud/Shulchan Aruch Harav/Achronim]
It is a mitzvah and obligation for one to escort a traveler upon him traveling, as whoever is escorted is safe from damage during his journeys.[22] Whoever does not do so is considered as if he is spilling blood.[23] Nonetheless, one should not escort a Rasha.[24]
J. Not to tell an escort to go back:[25] [Achronim]
There is a tradition that a traveler should not tell those who are escorting him in the beginning of his journey that they should return from escorting him.
K. Not to cry when someone leaves for travel:[26] [Achronim]
One is to beware not to separate from his friend [who is traveling] in a state of tears, as this is a great danger. If a person cannot hold himself back from crying, then he is to cry prior to the separation and calm himself down and only then separate.
L. Not to kiss relatives prior to travel:[27] [Achronim]
Some write that one is to beware not to kiss his relative goodbye prior to travel.
M. Farewell phrases:[28] [Talmud/Shulchan Aruch Harav/Achronim]
Upon bidding farewell to another person he is to tell him “/לך לשלוםGo to peace” rather than “לך בשלוםGo in or with peace.”[29] [This is likewise the Nussach in Tefillas Haderech.[30] One is to follow this wording even when bidding farewell in languages other than Hebrew.[31] Nonetheless, some Poskim[32] rule that the above wording of “”לך לשלום is only required for those who are superstitious against having the other wording used due to it being a bad omen in their eyes. If, however, one is not particular in this matter then one may use whatever wording he desires.[33] Practically, as is implied from Admur, the above wording of “/לך לשלוםGo to peace” is to be used by all people, however in the event that one was told “/לך בשלום/Go in or with peace” he should not be particular about this, and the matter will not damage him at all as stated in the Poskim above.[34]]
N. Traveling with food and Tallis and Tefillin:[35] [Achronim]
Bread: Prior to a guest leaving one’s home for travel, one should give him bread.[36]
Food, Tallis, and Tefillin: One who travels is to remember to always take with him food and his Tallis and Tefillin.[37]
Water and Tzitzis:[38] Likewise, one is to take water with him just in case he gets thirsty. He is likewise to bring with him an extra set of Tzitzis strings just in case he will need them.
Afikoman: Some are also accustomed to travel with a Kezayis of Afikomen.[39]
O. Giving food or charity to a poor person:[40] [Sefer Chassidim/Achronim]
One who travels in a dangerous road or area is to give to a pauper ready-to-eat food prior to going on his journey. If the pauper is embarrassed to take the food, then one is to give him charity money. [If a pauper is not readily available, then one should give the money to another individual to give to a pauper as soon as he is found.[41]]
P. Polishing one’s shoes on the day of travel:[42] [Tzavah of Rav Yehuda Hachassid/Achronim]
A person should not polish his shoes on the day that he plans on traveling [due to danger].[43] [However, he may clean it of dust and mud on the day of travel.[44] Likewise, possibly it is even permitted to shine the shoes without polishing them, such as to shine them using an oil-based substance without any dye which enforces the color of the shoe.[45] Some Poskim[46] that the above adherence only applies to one who is traveling by foot and not to a person who travels with modern transportation such as a car or plane. If one already polished his shoes prior to deciding to travel, he may nevertheless travel that day.[47] Likewise, even if he already made plans to travel, Bedieved, if one forgot and polished his shoes, he may still continue with his plans of travel and is not required to switch shoes.[48] Nonetheless, some Poskim[49] rule that if one has another pair of shoes readily available than he should switch them. Some Poskim[50] ruled that the restriction against polishing shoes is only on the day of travel, prior to travel, however once one has begun traveling, he may polish his shoes. Certainly, he may polish his shoes on the second day of his travels, and he may polish them even on the day that he travels back home from the location in which he resided during his travels.[51] The above danger only applies to the traveler who shines his shoes on the day of travel, and not to anyone else who travels together with him.[52]]
New shoes for traveling:[53] Some Poskim[54] rule that just as one is not to polish shoes on the day of travel, so too one should not wear new shoes prior to travel. Other Poskim[55], however, rule that there is no issue whatsoever to wear new shoes prior to travel.
Fixing shoes prior to travel:[56] There is no issue to fix the shoes prior to travel.
Q. Returning home after already leaving the house, if one forgot something:[57] [Tzavah of Rav Yehuda Hachassid /Achronim]
- Example: I left my house to go to work and realized I left something at home. May I return home to get it? What if I left my house in order to catch a flight, and realized I left something at home, may I go back to retrieve it?
Introduction:
There exists no true Halachic impediment against going back home to retrieve a forgotten item once one has left the door with intent to travel. There is no source for such a restriction in the Talmud and it is likewise not recorded in the Shulchan Aruch. However, in the testament of Rabbi Yehuda Hachassid, he lists amongst his warnings that one should not return home to retrieve a forgotten item once he has already left his house for travel. Now, while not all of the warnings of Rabbi Yehuda Hachassid are necessarily binding on all Jewry[58], practically, one is initially to take heed of this warning.[59] We will thus discuss the details of this warning, and the cases that applies to, and how to circumvent it in a case that you really need to go back home to get something that you forgot, such as one’s wallet or cell phone or car keys, and the like.
The law:[60]
Once one has already left his home for travel, he should not return to retrieve a forgotten item. Rather, he should stand outside his house and ask for someone to bring to him the forgotten item.
The reason:[61] Some write that the reason behind the above warning is due to the words of the Zohar which states that one who travels away from his wife who remains home receives the divine presence during the journey, and it is improper to return home and show that one does not want the divine presence.
Cases of exception:[62] The Mefarshim who deal with this adherence of Rav Yehuda Hachassid list various cases of exception in which this rule does not apply, and one may thus return home to retrieve a forgotten item. The following is a list of exceptions recorded:
- One is not traveling very far. [See Q&A]
- One is traveling from a temporary lodging. [See Q&A]
- One has not yet left the building. [See Q&A]
- One forgot to say goodbye to someone. [See Q&A]
- Some are lenient if one is not married and has hence not left a wife behind at home.[63]
- One left during daytime and returns home by nighttime or vice versa. [See Q&A]
- One’s trip got delayed. [See Q&A]
- One forgot a mitzvah object which he wishes to retrieve. [See Q&A]
- One has no one available at home to bring him the item. [See Q&A]
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Q&A If there is no one available at home to bring him the forgotten item to the outside, may be lenient to enter the home to take it?[64] In a time of need, one may be lenient to go back in his house to take the forgotten item if there’s no one available to bring it to him.
Is there any difference between one who travels by foot or transportation regarding the above matter? Some Poskim[65] question if perhaps the above adherence only applies to one who is traveling by foot and not to a person who travels with modern transportation such as a car or plane.
How far a distance of travel is considered like traveling in the above regard?[66] It is only necessary to be careful in the above if one is traveling a far distance, such as to a different city, however when traveling within the same city he may return home to retrieve a forgotten item. [Thus, if on one’s way to work in the city one realized that he forgot something at home, he may return home to get it. The same applies regarding all errands that one is taking care of in the city, that one may return home to get a forgotten item after he has left home.]
Must one be careful in the above if he traveled from an area that is not his home, such as a hotel room or friend’s house and the like? Some Poskim[67] rule that the above adherence only applies to returning to one’s own home after having left it for travel purposes. However, if one left a temporary dwelling place, such as a hotel room or friend’s home, then he may return to retrieve a forgotten item. Other Poskim[68], however, rule that one should be stringent even in such a case. If one left his room but did not yet leave the house or building, may he return to his room to get a forgotten item?[69] Yes. So long as he has not yet left the actual building or house, he may return to a specific room to get a forgotten item. [Thus, so long as one has yet to leave his apartment building, he may return back to his apartment to retrieve a forgotten item.]
If one forgot to say goodbye to somebody, may he return to do so?[70] Yes. Furthermore, in such a case, not only may he return to say goodbye to the person, but he may also return to retrieve a forgotten item. If one changed his mind in the midst of travel to no longer travel, may he return home?[71] Yes. Furthermore, in such a case, he may even return home if he later decides to travel again. If one left his house during daytime hours, may he return to retrieve the lost item at night?[72] Yes, as in this regard days and nights are considered different time periods. If one’s trip got delayed, may he return home until the time of travel arrives?[73] Yes. If one forgot his Tefillin, or other mitzvah item at home, may he return to retrieve it?[74] Yes. May one return back home for the sake of going to the bathroom, or shutting off the light, and the like?[75] There is room to learn that the issue is specifically with going back to retrieve a forgotten item, however, to go back to use the bathroom or do some other errand, is permitted. |
R. One who meets an empty vessel upon leaving for travel:[76] [Achronim]
If upon leaving for travel or to visit a government minister one bumps into an empty vessel, then one should return home and no longer travel that day.
S. Traveling and hiking alone:[77] [Talmud/Achronim]
One should avoid traveling alone, as when one travels alone the Satan prosecutes against him. [Seemingly this refers to one who travels through an unsettled area, such as through a deserted road or pathway taken during a hike. However, through a settled area in which people are found, there is no danger of prosecution.]
T. Traveling by ship:[78] [Talmud/Achronim]
The Satan prosecutes against a person when he travels by ship over the ocean.
Taking turns to sleep:[79] Two Jews who are traveling on a ship together through a dangerous area, are not to both sleep at the same time, rather when one of them goes to sleep the others is to remain awake, in order to guard each other.
U. Sitting on wagon, car, horse on ship:[80] [Tzavah of Rav Yehuda Hachassid/Achronim]
One is not to sit on a wagon that is inside of a ship. Likewise, one is not to ride on a horse while inside of a ship. Likewise, one may not sit on a board that extends past the ship.
V. Sitting on board that extends from ship:[81] [Tzavah of Rav Yehuda Hachassid/Achronim]
One may not sit on a board that extends past the ship.
W. Traveling on a ship or plane with a Rasha, heretic, or Gentile:[82] [Talmud/Shulchan Aruch Harav/Achronim]
It is dangerous for one to travel on a ship [or plane] together with a Jewish heretic. However, it is permitted for one to travel on a ship or plane together with a Gentile, as the prosecuting angel does not have authority over two different nations. Furthermore, due to this reason, there were sages who would specifically look to travel on a ship that has Jews and Gentiles. [Accordingly, some Poskim[83] rule that if there is a Gentile passenger, then one may travel even together with a heretic.]
X. Traveling with a person in Cherem:[84] [Sefer Chassidim]
One is not to travel by road or ship together with a person who was put in Cherem.
Y. Shaking one’s garments upon arriving home:[85] [Achronim]
If when a person is traveling, he is stricken by fear, then upon arriving home to his destination he is to shake the ends of his garments.
Z. Marital intercourse before and after travel:
See volume 1 Chapter 16
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[1] Yerushalmi Brachos 4:4; Sefer Shemiras Haguf Vihanefesh [Lerner] 92:1-2
[2] Gittin 70a; Kaf Hachaim Y.D. 116:90
[3] Sefer Shemiras Haguf Vihanefesh [Lerner] 92:4
[4] Azharos Nosafos Tzavah Rebbe Yehuda Hachassid 15; Shevet Mussar 31; Nefesh Chaim Mareches Yud 24; Sefer Zechira; Shemiras Hnefesh 42; Shulchan Chaiy 38:1; Sefer Shemiras Haguf Vihanefesh [Lerner] 93; see there footnote 2 for various opinions in this matter and different days that are recorded
[5] See Avnei Tzedek Y.D. 44
[6] Chesed Lealafim 110; Kemach Soles 110:2; Kaf Hachaim O.C. 110:30
[7] See Admur 110:9 “When one enters a city to lodge in it for the night, he should arrive in the city by Ki Tov, and leave the city by Ki Tov”; Pesachim 2a; Taanis 10b; Bava Kama 72; Kaf Hachaim 110:28
[8] Admur 110:9; M”A 110:10; Pesachim 2a; Taanis 10b; Bava Kama 72
[9] Admur ibid; P”M 110 A”A 10; M”B 110:28
The reason: As one may fall into an empty pit in the dark. [Admur ibid; M”A ibid; Tosafus Pesachim 2a]
[10] Admur ibid; M”A 110:10; M”B 110:28
The reason: As one is aware of all the pits in the outskirts of his city and knows to beware from them. [Admur ibid; M”A ibid; Tosafus Pesachim 2a] If, however, he is alone then he may not travel at night due to the danger of damaging forces. [Admur ibid]
[11] Shearim Hametzuyanim Behalacha 68:4
[12] Kol Bo 118; Sefer Shemiras Haguf Vihanefesh [Lerner] 92:5
[13] Kol Bo 118; Midrash Pinchas 28 of Rav Pinchas of Koretz; Shemira Meialya 30; Sefer Shemiras Haguf Vihanefesh [Lerner] 92:5
[14] Midrash Pinchas 28 of Rav Pinchas of Koretz; Shemira Meialya 30; Sefer Shemiras Haguf Vihanefesh [Lerner] 92:5
[15] Likkutei Mahran; Shemira Meialya 29; Sefer Shemiras Haguf Vihanefesh [Lerner] 92:6
[16] Segulos Yisrael Mareches Daled 47; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:8
[17] Admur 110:9; Brachos 3b; Elya Zutah 110:5; Ateres Zekeinim 110; M”B 110:28; Aruch Hashulchan 110:15; Kitzur SHU”A 8:6
[18] Admur 110:9 “On the road one should not eat more than the amount one eats in a year of famine due to illness of the stomach, unless he is sitting in a ship and the like”; M”A 110:10; Taanis 10b; Kitzur SHU”A 68:6; M”B 110:20; Kaf Hachaim 110:29; Sefer Shemiras Haguf Vihanefesh [Lerner] 101:1
[19] Shemiras Haguf ibid
[20] Admur 110:9 “One who is traveling is to study Torah although he should not learn Beiyun Halacha in order not to stumble on the road unless he is on a wagon and another person is leading the wagon.”: M”A 110:10; Taanis 10b; Kitzur SHU”A 68:6; M”B 110:20; Kaf Hachaim 110:29; Sefer Shemiras Haguf Vihanefesh [Lerner] 101:2
[21] Sefer Shemiras Haguf Vihanefesh [Lerner] 96:1-4
[22] Sotah 46b; Rambam Aveilus 14; Darkei Moshe C.M. 426:1; Smeh 426:11; Birkeiy Yosef 110:4; Shaareiy Teshuvah 110:6; Kitzur SHU”A 68:6; Kaf Hachaim 110:15; Omitted from Michaber and Tur; See Sefer Shemiras Haguf Vihanefesh ibid footnote 4
[23] Sotah 46b
[24] Igara Dekallah Parshas Beshalach
[25] Sefer Darkei Tzedek; Mavor Yabok; Shemiras Hanefesh 51; Kaf Hachaim 116:159; Likkutei Maharich; Shulchan Chaiy 49; Ketzos Hashulchan 67 footnote 9; Sefer Shemiras Haguf Vihanefesh [Lerner] 96:3
[26] Sefer Zechira in name of Mekubalim; Shemiras Hanefesh 53; Likkutei Maharich p. 108b; Kaf Hachaim 116:161; Ketzos Hashulchan 67 footnote 9; Sefer Shemiras Haguf Vihanefesh [Lerner] 96
The crying of Dovid and Yehonason upon their separation: Scripture describes to us that when Dovid and Yehonason separated from each other for the last time they cried on each other, seemingly disregarding the above warning. In truth, however, one can say that they cried prior to their separation and then calmed down and separated. [Likkutei Maharich ibid; Shemira Meialya 34] Alternatively, one can say that they did separate upon crying on each other, and this endangered their lives, as can be seen from the fact that they never saw each other again, and Yehonason was killed in battle. [Kaf Hachaim 116:161]
[27] Possible understanding of Sefer Chassidim 741; Shulchan Chaiy 52; Shemiras Hanefesh 54; Sefer Shemiras Haguf Vihanefesh [Lerner] 96:2
[28] Admur 110:9; M”A 110:9; M”B 110:17; Rebbe Avin in Brachos 64a and Moed Katan 29a; Shemiras Hanefesh 52; Kaf Hachaim Y.D. 116:160; See Nitei Gavriel Aveilus 80 footnote 3; Sefer Shemiras Haguf Vihanefesh [Lerner] 95
[29] The reason: As Yisro told Moshe “/לך לשלוםGo to peace” [Shemos 4:8] and Moshe went and had continuous success. However David told Avshalom “/לך בשלוםGo in/with peace” [Shmuel 2:15] and he went and was hung. [Poskim ibid; Gemara ibid] When parting however from a dead person one is to say to him “לך בשלום/Go with peace” [Gemara ibid; Rambam Shoftim Avel 4:4] Several reasons have been offered behind this wording: 1) The reason why one is to say “Go to peace” when parting from a live person is because this implies that he is to have additional peace, while the wording of “Go with peace” implies that he should only go with the peace that he currently has. [Iyun Yaakov Brachos ibid in Pirush Hakosev and Anaf Yosef; Toras Menachem 1992 vol. 2 p. 248] 2) Alternatively, in truth there is no difference in positive or negative connotation between the two words, as we find many people in scripture who used both words, and even David Hamelech used it. Nonetheless, the term of “go to peace” is preferred as it is a message to the person leaving that he should go “to perform peace”, such as peace between couples and friends, and hence since he is being sent on a mission for peace, he will not be injured on his journey. [Iyun Yaakov Brachos ibid] 3) Alternatively, “go in peace” implies that only the journey is to be in peace while “go to peace” implies that he should find peace by his destination. [Maharsha Brachos ibid]
[30] “To lead us to peace and direct our steps to peace; to guide us to peace, to support us to peace, and to bring us to our destination in life, joy, and peace (one who intends to return that day says/and return us to peace).”
[31] Piskeiy Teshuvos 110:9; Ahalecha Beamasecha 8:13
[32] Nimukei Yosef and Ran Moed Katan ibid; Darkei Moshe Y.D. 403; Orach Mishur on Darkei Moshe ibid; Likkutei Maharich p. 108b; Kaf Hachaim ibid
[33] The proof: As we find many people who used this term, such as Yaakov Avinu said “Veshavti Beshalom El Beis Avi”, and even Yisro said “Vegam Kol Haam Hazeh Al Mikomo Yavo Beshalom”. Likewise Akish said to David “Go and return with peace” [Shmuel 1 29] [Orach Mishur ibid]
[34] Likkutei Maharich p. 108b; Shemira Meialya on Shemiras Hanefesh 33; Kaf Hachaim Y.D. 116:160
[35] Sefer Shemiras Haguf Vihanefesh [Lerner] 92:3
[36] Sefer Chassidim 56
[37] M”B 110:20; Aruch Hashulchan 110:15
[38] Elya Raba 110:15; Kaf Hachaim 110:23
[39] Kaf Hachaim 110:23
[40] Sefer Chassidim 1056; Shemiras Hanefesh 261; Kaf Hachaim 116:200
[41] Kaf Hachaim 116:200
[42] Tzavaah Rebbe Yehuda Hachassid 44 [39]; Shemiras Hanefesh 57; Kaf Hachaim 116:163; Ketzos Hashulchan 67 footnote 9 ; Likkutei Maharich; Sefer Shemiras Haguf Vihanefesh [Lerner] 94:1-8
[43] The Alter Rebbe once stated regarding one of his warnings that it would take an entire book the size of the Sefer Hashlah to explain it. [Shivim Temarim 44]
[44] Shulchan Chaiy 44:4
[45] Shulchan Chaiy 44:4; See Shemiras Hanefesh ibid footnote 3 that “Tzichtzuch” and Meshicha are two different actions, and possibly the Tzavah only intended to restrict Meshicha and not Tzichtzuch.
[46] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44 “Perhaps”; Ketzos Hashulchan 67 footnote 9 in name of Ziknei Chassidim; Sefer Shemiras Haguf Vihanefesh [Lerner] 94:4 leaves this in Tzaruch Iyun
[47] Shivim Temarim 44; Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44
[48] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44; Sefer Shemiras Haguf Vihanefesh [Lerner] 94:5 footnote 6
[49] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44
[50] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44
[51] Mili Dechassidusa ibid; See Sefer Shemiras Haguf Vihanefesh [Lerner] 94:6-7
[52] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44; Sefer Shemiras Haguf Vihanefesh [Lerner] 94:8
[53] See Sefer Shemiras Haguf Vihanefesh [Lerner] 94:3
[54] Taharas Hakodesh 2 p. 45; Vayivarech David
[55] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44
[56] Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44; Darkei Teshuvah 116:64
[57] See Sefer Shemiras Haguf Vihanefesh [Lerner] 99:1-8
[58] See Shev Yaakov 23; Noda Beyehuda Tinyana E.H. 79; Brought in Igros Kodesh Rebbe Maharash p. 45
[59] As it is recorded in many Achronim, as brought in next footnote, and likewise so testifies the Shivim Temarim that we are careful in this.
[60] Tzavah of Rav Yehuda Hachassid letter 43, recorded in: Zivcheiy Tzedek 116:104; Chesed Lealafim 110:5; Kaf Hachaim O.C. 110:21; Y.D. 116:162; Darkei Teshuvah Y.D. 116:64; Shemiras Hanefesh 57; Likkutei Maharich; Ketzos Hashulchan 67 footnote 9; Piskeiy Teshuvos 110:9; See Makor Chesed on Tzavah ibid that this is based on Bereishis Raba 77
[61] Mili Dechassidusa on Tzavah ibid in name of the son of Rav Zusha of Anipoli; Igara Deparka 10
[62] See Igros Kodesh Rebbe Maharash p. 47 that the Tzavah is not understood, and hence we only need to be careful in the exact case mentioned in the Tzavah
[63] Mili Dechassidusa on Tzavah ibid based on the reason recorded above which relate specifically to a married individual; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:7 concludes with Tzaruch Iyun
[64] Ohalecha Beamasecha 4:56
[65] Shulchan Chaiy 46:8 based on Mili Dechassidusa on Tzavaah Rebbe Yehuda Hachassid 44 “Perhaps”; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:7 concludes with Tzaruch Iyun
[66] Kaf Hachaim Y.D. 116:162; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:2
[67] Mili Dechassidusa on Tzavah ibid; Initial stance of Shivim Temarim of Tzavah ibid in implication of Tzavah ibid and that so rules the Midrash Raba; Initial stance of Igara Diparka; Shemiras Hanefesh 57; Shulchan Chaiy 46:6; Haskama of Rav Y.S. Nathanson; Likkutei Maharich Seder Tefilas Haderech in name of Shoel Umeishiv; Piskeiy Teshuvos 110:9; Based on story of Raba Bar Channah in Brachos 53b; Rashi Bereishis 32:25 that Yaakov returned to get his Pachim Ketanim; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:3
[68] Conclusion of Shivim Temarim ibid based on what he witnessed from a number of Gedolim, including Rav Hillel Paritcher, who were stringent in this even during a journey; Conclusion of Igara Deparka ibid
[69] Mili Dechassidusa on Tzavah ibid; Darkei Teshuvah Y.D. 116:64; Piskeiy Teshuvos 110:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:4
[70] Mili Dechassidusa on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:5
[71] Mili Dechassidusa on Tzavah ibid; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:5
[72] Mili Dechassidusa on Tzavah ibid
[73] Sefer Shulchan Chaiy 46:4; Piskeiy Teshuvos 110:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:5
[74] Sefer Segulos Yisrael Mareches Daled 38; Shemira Meialya 35; Piskeiy Teshuvos 110:9; Sefer Shemiras Haguf Vihanefesh [Lerner] 99:7
[75] Initial implication of Shivim Temarim Basra ibid on wording of Tzavah, although he later brings a second version from which the opposite can be derived; Shulchan Chaiy 46:4 leans to be lenient although concludes with Tzaruch Iyun; See Sefer Shemiras Haguf Vihanefesh [Lerner] 99:6 footnote 8
[76] Shemiras Hanefesh 58 in name of the Zohar; Kaf Hachaim 116:164
[77] Peri Chadash 116:9; Yerushalmi Shabbos 3:6; Kaf Hachaim 116:102
[78] Peri Chadash 116:9; Yerushalmi Shabbos 3:6; Kaf Hachaim 116:102
[79] Iyun Yaakov Bava Basra 74a; Yifei Laleiv 3:8; Kaf Hachaim 116:112
[80] Tzavah Rebbe Yehuda Hachassid 40; Shivim Temarim 45; Shulchan Chaiy 69; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:3
[81] Tzavah Rebbe Yehuda Hachassid 40; Shivim Temarim 45; Shulchan Chaiy 69; Sefer Shemiras Haguf Vihanefesh [Lerner] 103:3
[82] Admur 156:19 “There were Sages who avoided traveling on a ship which contains complete Reshaim, as perhaps judgment would be passed over them and they will be caught in the punishment. However, there were sages who would specifically travel on the ship that has Jews and Gentiles under the claim that the Satan does not rule over both nations”; M”A 156:2; Shabbos 32a [regarding gentile]; Shemiras Hanefesh 59; Kaf Hachaim O.C. 110:20; 156:14; Y.D. 116:165; Sefer Zechira; Sefer Shemiras Haguf Vihanefesh [Lerner] 98
[83] Shulchan Chaiy 54:2
[84] Sefer Chassidim 398; Sefer Shemiras Haguf Vihanefesh [Lerner] 227:2
[85] Hanhagas Hadam 10; Shemiras Hanefesh 264; Kaf Hachaim 116:201; Hanhagas Ha’adam 10
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